the Ceremonial part concerned them only and though we read not that it was Observed in those first Ages yet it follows not that it was not when many thousand things then done could not be expressed in so short a History Yea the same seems to be known to the Jews before the Law was given Exod. 16.23 c. To Morrow is the Rest of the Holy Sabbath c. When it was after that God gave it in the Command and if this Rest upon the seventh day be Ceremonious why not the Command of Labour on the six other days also And why doth not this cease to be a Duty as well as the other and then the idlest Persons may be the best Christians We may find this Command reaches even to the stranger that is within the Gates when I think the Ceremonies are not prest upon them Many Reasons also are given in the Command which belong to us as well as to the Jews as from the Equity of it God who is the Disposer of all gives us Six days and reserves one to himself which he calls his own The Sabbath of the Lord thy God And Christ tells us The Son of Man is Lord of the Sabbath and from his own Example he Rested and therefore Commands us to Rest the End was to Worship God in it and to Dedicate it to his Service for the Resting of Man and Beast upon it and distinguishing his People from others c. and doth not this concern us as well as the Jews God requires no less proportion of Service now than he did then and therefore no less time to do it in Our Bodies require as much Rest as theirs and our Souls as much Food and why should not we have the like time And this being the Substance of the Fourth Command I think neither Man nor Angel can alter it for who can proportion it better than God himself Nay the Circumstances in the delivering of this Law shews to be Moral It was spoken by God's Mouth as well as the other written by the same Finger of God in the same Tables of Stone put into the Ark where the Ceremonies were not it hath a special Memento put upon it Remember the Sabbath to keep it Holy Christ himself owns it when he bids the Jews Pray that their Flight be not in the Winter nor on the Sabbath day Mat. 24.20 which Flight was forty Years after his Death The opposition which wicked Men make against it proves it to be of God also for if the Devil herein prevail we might almost bid farewel to all our Religion 1. Direct Before thou canst make Conscience of Observing the Sabbath thou must be well convinc'd that it is thy Duty To this End I have already proved it to be of Divine Institution and a Branch of the Moral Law binding not only Jews but Christians also But I fore-see one main rub must be removed before the way be cleared that doubt which makes many to stumble Whether the first day of the Week or that which we call the Christian Sabbath be of Divine Institution and whether Christians be obliged to observe it as a Sabbath Much hath been Written by Divines to satisfie this doubt My purpose is not to speak much to it in this place this Treatise being of another Nature yet something is necessary for while this doubt remains who will make use of the following Directions 'T is true we cannot prove in Scripture neither is it said totidem verbis that Christ did Command that the Sabbath should be changed from the last to the first day of the week then there could be no Controversie but we have that which is equivalent to such a Command that it was changed by Divine Authority and very probably by Christ himself the Scripture yields us sufficient Witness Christ is called the Lord of the Sabbath and the Holy Ghost calls it his day Rev. 1.10 which seems to intimate he is the Author of it As the Sacrament is called his Supper because he Instituted it and had it not been altered by him I know not who would have been so bold to have distinguished it from other days by this Name he was every way as Faithful in his House as Moses was yet Moses we know by God's appointment stated a time for God's Worship Heb. 3.2.6 and no doubt a settled time is as necessary for us as for them to Serve God in We find Christ himself owning the day in his own Person as in his Resurrection and finishing the work of our Redemption a greater work than that of Creation and better deserves a special Memorial And the Apostle tells us He entred into his Rest and ceased from his own Work as God did from his Heb. 4.10 aluding to the Creation from which when God Rested he Ordained the Sabbath We may also Read that Christ after his Resurrection appeared divers times to his Disciples upon the first day of the Week when they were met together Read John 2.19 and again verse 26. And doubtless not without Divine Providence pointing out this day to us and after his Ascention when they were met together upon that day he pours out the Holy Ghost upon them Acts 2.12 We Read also that this was the day the Apostles did keep as a Sabbath and also the Churches met together to perform Sabbath days duties to Preach the Word to Administer the Sacraments Prayer Works of Charity c. Acts 20.7 1 Cor. 18.2 Vpon the first day of the Week let every one of you lay by in store as God hath prospered him And as 't is conceived forty Years after Christs Decease Saint John by the Inspiration of the Holy Ghost calls it the Lord's day whereupon he received his Revelation Rev. 1.10 Neither do we Read that the Apostles ever kept any other day as a Sabbath 't is true indeed upon the Jews Sabbath they often Preached taking Advantage of the Multitude then gathered together which Advantage at other times they wanted Now if the change were thus made by Christ and his Apostles it was by the directions of the Spirit of God for the Apostles delivered but what they had received from God 1 Cor. 11.23 It was upon this day they met to Preach and break Bread Acts 20.7 1 Cor. 16.1,2 Now were there no Precept the constant Example of the Apostles and Churches in the Apostles time may satisfie us for they were Inspired by the Spirit of God and appointed them both by Doctrine and Example to Teach his Church and to this End gave them Instructions in the time between his Resurrection and Ascention which Instructions are not all Recorded yea the constant practice of the Church in all Ages since the Apostles time give us no little Light for though Christians have been at great difference among themselves about other matters yet few questioned the change of the day both Greeks and Latines both Papists and Protestants both Lutherans and Calvenists hold to this and
42.15 Josh 14.9 1 Kings 20.3 Yea in Gospel times Paul Rom. 1.9 God is my Witness whom I serve in my Spirit I say the Truth in Christ I lye not my Conscience also bearing me Witness in the Holy Ghost c. We have the Custom of all Nations which shews 't is a Principle in Nature who when witness is wanting take an Oath as a Religious Band and because they know not the Heart appeal to God that doth know it Neither is there any thing in an Oath that is intrinsecally Evil neither the Matter Form nor End the calling upon God the Searcher of the Heart to bear witness to the Sincerity of our Intentions for the Satisfaction of others that cannot otherwise be satisfied what Evil can there be in that Heb. 6.16 An Oath is for Confirmation the end of all strife 2 Cor. 1.23 Indeed all rash common Swearing is forbidden by Christ and also by St. James 1. Direct As concerning Oaths Consideration must be had of the parties themselves concerned and they are either the Parties requiring an Oath or the Parties of whom an Oath is required for both of them require some Satisfaction He that requires it should do it by Authority and have a Lawful ground or otherwise he cannot he ought not to exact it by force every Man cannot force another to Swear and without just Cause no one ought in such a Case they ought not to be Obeyed And for the Person Swearing which is Agens Principalis the chief Actor in the business 'T is necessary that he have the use of Reason and that he be sui Juris his own Man and the things that he swears to give be at his own Dispose and hence it follows the Children before they come to the right use of Reason ought not to take an Oath neither indeed should their Oaths be imposed or regarded neither doth such an Oath bind the Conscience being Ignorantly taken they are Ignorant of the Nature of an Oath neither can they come with deliberation as they ought or compare their Action with the Rule or right Reason therefore they ought not to be Admitted But at what Age that is I think is not easie to determine for doubtless some attain it soon some later but I think our Laws say Sixteen Years of Age and before that time their Testimony is not Valid And an Oath may bind the Conscience of some if otherwise Lawful though the Testimony be not Valid by the Law But alas how Common oh too Common is that Customary Swearing of Children even before they can speak plain as if they suckt it in with their Mothers Milk and had been taught it with their Mother Tongue as doubtless they are either by Precept or Example for how many before they can speak plain lisp out Oaths against God himself whose Name they Profanely abuse to the dishonour of God the shame of their Parents the damage of the Nation where they Live for because of Oaths the Land mourns and to the apparent hazard of their own Souls who without Repentance will Eternally Curse their Parents in Hell for their sinful Education Again Mad and Frantick Men are not fit to take an Oath for the same Reason for though they once had the use of Reason yet through their Distemper 't is lost The like we may say of Fools and Idiots that never had it and so never knew the use of an Oath though too many of them though they cannot speak Reason can Swear and Curse and take the Name of God in vain and their proneness to this and other sins and their backwardness to what is good discovers them to be of the Sinful Off-spring of lapsed Adam and is a strong Argument for Original Sin and their want of the use of Reason is some extenuation of their Sin God requires little where little was given yet it excuseth not a toto but a tanto it discovers a foul Fountain that thus bubbles up their Words their Actions their Discourse is not to be heard why then their Oaths Again Men when far gone in Drink or Passion are not fit for this considerate Duty neither can they do it without Sin because not with Mature Deliberation though some Cases their promisory Oaths may bind them and they ought not to break them though it be to their own damage Psal 15.4 For Drunkenness or Immoderate Passion is no Excuse of their Sin but an Aggravation for one Sin will not Excuse another Again if a Man be in his right mind and otherwise qualified yet 't is necessary that he be sui juris his own Man at his own dispose and not anothers in the thing he swears otherwise he cannot avoid sin what Course soever he take As suppose a Son under the Tuition of a Father or a Servant of a Master should without Parents or Masters Consent swear to go a Journey as suppose in Popery on a Pilgrimage this is a Sin because he is not at his own dispose We read in the time of the Law if a Woman Vowed a Vow or a Maid in her Fathers House if her Husband or Father approved not of it it was void consider then whether Vows of single Life or Marriage Promises without Parents consent be valid I am sure they are sinful Those under Authority should not dispose of themselves by Oath without Parents Consent 2. Direct Having already shewn you who may swear and who ought not to swear I come in the next place to tell you by whom you ought to swear and here also we shall meet with much Corruption in Practice though an Oath is Lawful when Lawfully required as by a Lawful Magistrate in a Lawful Cause from a Person rightly qualified as I hove already Discoursed yet 't is not Lawful to swear by whom he pleaseth for an Oath as I told you is part of Divine Worship due to God and his Glory is Concerned in it and he will not give it to another Gen. 21.53 Jacob sware by the fear of his Father Isaac that is by the God whom his Father feared That we ought to swear by God I have shewed you already both by Scriptures and Examples Deut. 6.13 10.20 and many more But where we have any Injunction or Toleration given to swear by any thing that is not God is not easie to find yea it is plain Idolatry to ascribe unto any Creature Divine Worship 't is a setting of them in the place of God yea a dishonouring of God and setting up something else in his stead In a Lawful Oath we do not only assert the Truth for that we do or ought to do without an Oath but we ascribe Omniscience Omnipotence Omnipresence yea the Justice wisdom and Truth to God we acknowledge him to be the Searcher of the Heart and the Tryer of the Reins and that he is both the witness Judge and Revenger of Falshood and Lying and furthermore by Prayer and Invocation God is called upon to give Testimony with
the Conscience of him that sweareth that he speaketh the Truth from his Heart with an Imprecation in which a Man acknowledgeth that God is a just Revenger of a Lye and binds himself to be punished by him if he swear falsly or speaks an untruth wittingly or willingly now I appeal to any Man's Conscience if these things can be Attributed to any Creature without gross Idolatry can we ascribe to the Creature Omniscience Omnipotence Searching the Heart and witnessing with the Conscience that we speak the Truth and an ability to punish or reward according to the Integrity of the Heart to protect the Innocent and detect the Guilty what is this but to make them Gods in giving to them the Incommunicable Attributes of God Can all this be done without Idolatry VVe may find God in Scripture complaining of this Sin and threatning to punish such Sinners Jer. 5.7 They have forsaken me and sworn by them that are no Gods See Swearing by the Creatures is in God's Account and Scripture Language a forsaking of God Jer. 12.16 They have taught my People to swear by the Name of Baal God threatens such as Swear by the Sin of Samaria that they shall fall and never rise again Amos 4.8 Now this was swearing by the Idols of Samaria for Samaria was full of Idols Let those look to it that swear by the Popish Idol the Mass or by our Lady which they make their great Idol and set her up as high and in some cases higher than Christ himself Nay those that in their Oaths joyn any thing with God as if he were not of himself sufficient cannot be Excused as those Zeph. 1.4,5 That swear by God and Malchom and the Excuse which many make for this horrid Crime is indeed the aggravation of the Sin they say what they swear by are petty trivial things and therefore no Offence they take not the Name of God in Vain But is not the Offence the greater when we give the Incommunicable Attribute of God to those petty things if there be no need of an Oath why dost thou swear If there be why dost not swear by God when thou hast so many direct Commands and so many Examples of God Angels and the best of Men. Neither is the Practice of some of the Holy Fathers an Excuse sufficient Joseph's swearing by the Life of Pharaoh is by most if not all Learned Expositors judged his failing learned by Custom in Pharaohs Court and will no more warrant the Practice than Noah's Lot's and David's Example will Drunkenness Incest Murder or Adultery And whereas some use the Expression as thy Soul Liveth c. This is not properly an Oath but an Asserveration wherein God is also tacitely invoked to witness the Truth it signifies such a thing is as really True as thou art alive yet doth invoke his to witness this Truth 't is hard to say which is the greater Sin to swear rashly by God which is Blasphemy or to Swear by the Creatures which is Idolatry 3. Direct Having shewed you who may swear and by whom I shall in the next place speak of the Matter of an Oath and here also many Offend An Oath for the Matter must be about Lawful things and possible or else it cannot be a Lawful Oath If we swear to do an unlawful thing we must not perform it for 't is a double Transgression if to do an impossible thing we cannot do it a rash Oath is better broken than kept VVhat a Snare then do Men run into and how do they put themselves upon a Necessity of sinning that swear in their Rage to do what God forbids them to do Swear to do that which they must not perform See this in David when he had rashly sworn the death of Nabal and all his Houshold many of them no doubt Innocent Persons yet after was pacified by wise Abigail and blesseth God for the preventing the shedding of Innocent Blood 1 Sam. 25.32,33 The like Oath we read of Saul who swore the Death of Innocent Jonathan but was prevented by the People When Herod performed his rash Oath to Herodias's Daughter and cut off John Baptists Head But a Lawful Oath is agreeable to the mind and will of God about things Honest Just Good Possible and Weigty and in thy Power If it be impossible then thou canst not do it and therefore thou shouldest make no such promisory Oath Now a thing may be impossible several ways as in Nature as for a Man to flye or a Fish to speak Some things though possible in Nature yet impossible in regard of Time or other-like Circumstances 't is possible to go to London and to Rome but 't is impossible to be at both places the same day And some things may be possible in Nature yet impossible by Accident as for a Man to swear to come to s ch a place by such a time and he be taken Captive by the Enemy or fall dangerously Sick c. in such a Case 't is well to put in such a Caution If God permit the bond of such an Oath is loosed as it was in Abraham's Servant in case the Maid would not come with him Again we ought not to swear to perform unlawful things any thing which is the breach of God's Law as to kill a Man to Steal or to Commit Adultery c. Whatsoever is against Piety towards God or Charity towards Man Whatsoever is against the good of the Church or the Glory of God and the Common-wealth thou Livest in whatsoever hath any evil in it ought not to be the Matter of an Oath for an Oath ought not to be Vinculun Iniquitatis a band of Iniquity No Man is or can be tyed to break God's Law or if such an Oath be taken it ought not to be kept Hence Herod sins both in Swearing and also in performing his Oath But some will say if he had not performed it he had been perjured I Answer when a Man swears to break a Command of God he is perjured as soon as he hath sworn because he took an unlawful Oath and if he perform it he adds sin to sin as Herod did Murther to Perjury and such a Man must Repent of his rash Oath and not add sin to sin in persisting in his rashness to the further breaking of Gods Commands The Holy Ghost gives us a Rule for swearing Jer. 4.2 Thou shalt swear the Lord Liveth in Truth in Judgment and in Righteousness In Truth for otherwise thou wilt forswear thy self for thou must not take an Oath against thy Conscience nor of doubtful things which thou knowest not to be true Now there is a double Truth one of the Tongue and another of the Mind that of the Tongue is when a thing is really so as 't is attested that of the Mind when a Man thinks in his Conscience he speaks nothing but the Truth In Judgment not rash or ventrously but with due Consideration of the Nature of the thing